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Written by Sri Swami Chandrashekarendra
Saraswati |
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In the foregoing we noticed that certain Vedic syllables had a special
association with certain regions and that these were absorbed in the
languages spoken there. We also learned from this that the Vedas
flourished in all countries. There was never a period in Tamil Nadu, the
land we know intimately when Vedic dharma was not practised there.
The name "Tamizh" itself has the "zha" characteristic of the Talavakara
Sakha of the Samaveda. Am I right in making such a claim? Or is it all
the
other way around? Suppose the argument goes like this: it is the "zha"
characteristic of Tamil and the "ja" characteristic of Northern tongues
that are seen as the distinguishing phonemes in the Vedic texts
prevalent
in Tamil Nadu and the North respectively. In other words what was
already present in the regional languages came to be absorbed in the
Vedic sakhas prevalent in the areas concerned. Did I put the whole thing
topsy-turvy when I made the statement that the Vedic "zha", "ja" and
"ba" became characteristic for the Tamils, Northerners and the Bengalis
respectively, that these were reflected in the speech of each of these
linguistic groups?
That the rules of the Siksa sastra had their impact on the regional
languages is the correct view. The rules of the Pratisakhya do not apply
to
one area alone but to all those parts where the Vedic recension
concerned is followed. If there is a Brahmin chanting the Talavakara in
Kamarupa (Assam) or Kasmir, he will use "zha" where others use "da" or
"la" in the mantras. A Brahmin who chants hymns from the Krsna-
Yajurveda has to use "da" instead of "zha" or "la" whether he belongs to
Gujarat or Maharastra or any other place in India. In the same way, it
is
not only the Kannadiga, any Rgvedin anywhere will use "la" where others
use "da" or "zha" in chanting the mantras. The Pratisakhya determines
the sound of Vedic mantras not for a particular area alone but for the
whole country. In course of time the local language takes on the
characteristics of the sakha where it is practised.
The name of the month "Margasirsi" is derived from the fact that
generally the full moon falls on the day to which is conjoined the
asterism
of Mrgasirsa during that month. Margasirsi is Margazhi in Tamil. "Si"
changed to "di" and "di": to "zhi". It is according to the genius of
that
language that "sa" becomes "da". "Purusa" is called "purudan" in Tamil
and "Nahusa" is "Nag(h)udan" in Tamil poetry. Kambar calls Vibhisana
"Vidanan". But, if Margasirsi changed to "Margasirdi" and then the "sir"
in
the middle dropped, should not the word have the final form of
"Margadi"? How do you explain the presence of the "zhakara"?
In other
words, how does the name of the month finally take the name
"Margazhi"? The "zha-kara" must be attributed to the Talavakara Sakha
that was predominant in Tamil Nadu.
People belonging to this recension use "zha" and Krsna-Yajurvedins use
"da", don't they? This habit they still retain unconsciously. The Telugu
Vaisnavas sing the Tamil Divyaprabandham during worship in the
temples. In Tirupati the Tamil Tiruppavai is sung before the Lord. It
starts
with the words "Margazhi-t-tingal". "Zhi" is difficult for Telugus to
vocalise. How is it that they do not say "Margali" or "Margali" then?
They
say "Margadi-t-tingal", that is with the "da-kara" instead of the "zhakara".
When they chant hymns from the Samaveda that is prevalent in
Tamil Nadu they unconsciously use the “da-kara" for the "zha-kara". "Da
is in the blood of the Yajurvedins, so they say "Margadi" instead of
"Margazhi". |
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